to them and if he cannot exercife his Ministry after he is called unto it what doth it profit him to be a Minister or what is the Church the better for his Office If one acknowledged to be a Minister of the Universal Church may not administer in a particular Church then is it not because that particular Church requires some Conditions which are not so large as the Rules and Conditions of the Universal Church This may put us to search whether different Rules stricter Laws prescribed as Conditions of Entrance and Continuance in the Ministry and Church-Communion be not the Cause or Occasion of Schisms in particular Churches These Catholick Rules and Conditions are to be taken and received from the Apostles who went into all the World to gather and to found Christian Churches They gave us Laws enow to govern any particular Church who were sent into all the World And no Decrees of General Councils are of equal Observation with the Scriptures not only because of their Sanctity but because of their Universality and the very Errors and Mistakes of them in some Particulars are tolerable that do what they can to find out and follow the Will of God in Scripture And this Diversity can be no Inconvenience to any Church because of the plain Injunctions and Commands of keeping the Unity of the Spirit in the Bond of Peace of loving and forbearing one another in Love But to return What shall we say Are they but Lay-men or but quasi Lay-men that were once ordained by Diocesans or what it others can prove by the Holy Scriptures and the Catholick Rules of Faith that they are called of God and make proof of their Gifts which make there serviceable to the Souls of poor Sinners and only scruple some late implicating perplexing Terms what shall they do in this case They would enter into the Service according to the uncontroverted general Rules of Christ the Soveraign Law-giver of his Church but that will not serve the turn they must do more They have received Gifts from the Spirit of the same nature with other Ministers they 'l submit their Gifts to the Trial to free them from the Fanaticism imputed to them These Gifts are for some use they are their Talents and they must give an account of them to the Giver of them at his appearing Whither can any of them go and not be serviceable Is there any City Town Parish or noble Family in England in which there is not need or where such as they may not be exceeding profitable but in some Places there is a crying need O how few few Labourers are there in very large Fields yea as offensive as the presence of the Brethren are in many places there is not an useless Man among them nor one place hardly where is not need if not extream need What shall they do conform to the Church as Lay-men only What if the Bottle be so full that its ready to burst what if the Fire of Zeal true Zeal kindle must they not speak with their Tongue What if the Breast be full and they who were begorten in Christ Jesus by their Ministry cry cry to them O give us of the sincere Milk of the Word shall they say No my Breast is full but I must not draw it out What if they have Bread enough and can divide it and see a Company of poor Souls ready to starve and pine for Want and yet they must not give them a piece of Bread City Ministers are most quarelsome and contentious with them but if from their high Places they saw and knew but what I know instead of charging them with Separation and Schism they would beg of Authority that they would send them into many places of the Land which are more like a Wilderness than the Garden of the Lord but instead of doing this some have written to prepare a prejudiced People to entertain them with Stones or beseech them to depart out of their Coasts and not to open their Doors to entertain them or their Ears to hear them Oh! how are many of the Servants of God true Subjects able Preacers at this day forced to hide and many are as shy and close to entertain them as if they were Traitors and the Hue and Cry were out against them But what if these Men cannot think themselves discharged of their Work when their Hire is stopt they cannot but pity those that have no Shepherds or not enow they cannot stop their Ears against the Cry of the poor what if Conscience cry Wo to me if I preach not the Gospel O there are too many that never heard that Preaching in their Bosom Some have pleaded that Wo concerned none but the Apostle what shall they do between two Woes Wo from Christ if I preach not and Wo from Men if I preach Object They must obey the Laws obey Authority Answ So they must and as far they can they do Object But they say they must obey God rather than Men. Answ So did the Apostles who taught Obedience to Governours Neither may any godly Prince take it as any Dishonour to his Estate to see God obeyed before him Defence of the Apology part 1. p. 20. of my Edit for he is not God but the Minister of God saith our Venerable Father Bishop Jewel Object But our King and Magistrates and Laws are not such as They were neither are our Conventiclers Apostles Answ True I cast no Reflections upon the King but acknowledge his Life and Protestancy to be singular Mercies and Priviledges But if the first Christian Churches were planted and the Faith preached where the Rulers were Unbelievers disaffected to it and Persecuters of it then Preachers that preach the Doctrine of the Apostles and live according to the Gospel may humbly expect if not lay some Claim to a Priviledge of preaching and worshipping God as near as they can discern according to his mind The Case of the Brethren is so clear in it self The Canon Law calls their divers Orders Religion but to Christians and Protestants there is but one Religion that some in Power have no other colour for proceeding against them than as Men that exercise another Religion as I can produce which clearly intimates that it is unreasonable to proceed to Confiscations and Banishment against Men that profess the same Religion And whereas Godliness and Honesty may claim Protection they represent them as wicked and dishonest in the highest Degree that is seditious and withdrawing the King's Subjects from their Allegiance c. But this is the old Language Apolog. c. 2. Divis 7. p. 21. as the most Reverend Bishop Jewel writes as objected against them that we be fallen from the Catholick Church and by a wicked Schism have shaken the whole World and troubled the common Peace and universal Quiet of the Church and that as Dathan and Abiram conspired in times past against Moses and Aaron even so we this day have
renounced the Bishop of Rome without any reasonable Cause But let us see wherein our Brethren are to be blamed or do any thing but what our King and Governours may allow the Primitive Bishops of our Reformation being Judges The Religion of our Brethren is Thou shalt Worship the Lord thy God and him only shalt thou serve It is the Religion of Christ and not of Anti-christ I reckon it cannot stand with the Prince's Duty to reverse this heavenly Decrce Thou shalt worship the Lord thy God c. with establishing two Religions in one Realm the first authorized by Christ Bishop Bilson of Subjection Part 1. p. 21. Edit 4o. and bequeathed in his Testament to the Church the next invented of Antichrist and flatly repugnant to the Prophetical and Apostolical Scriptures Our Brethren endeavour to keep strictly to the Scripture and Christ as Law-giver Then as the Minister must dispence the Word of Truth be therewith offended and grieved who list so the Magistrate may draw the Sword of Justice to compel and punish such as be blindly led Part 1. pag. 33. and maliciously bent to resist sound Doctrine Who then should be punished Preachers or they or those Officers that trouble them Object But the Magistrate is to be obeyed in all lawful things and every particular Church hath power to ordain Ceremonies so they be not contrary to God's Word Answ No Man disputes the Magistrate's Power in commanding things good and necessary the Doubt is concerning things which are indifferent as some suppose but not indifferent as the Dissenters suppose Of things indifferent hear the Judgment of the same learned Bishop We may not for things indifferent trouble the weak Minds of our Brethren yet this Rule bindeth no Magistrate to remit the Punishment of Error and Infidelity Ibid. Pag. 33. because God hath charged to suffer no kind of Evil unrevenged and this is the greatest whose Voice they must hear whose Will they must obey though they were sure thereby to scandalize never so many both Aliens and Subjects If they are things truly indifferent then Governours may forbear to command them whereas many do rationally scruple the Observation of them and cannot without Sin observe them Condescention and Selfdeial would rid Mens Consciences out of this Strait between the Magistrate's Command and the Dictates of Conscience Object But by their Preaching and separate Meetings they break the Communion of the Church and are guilty of Schism and to tolerate them is to tolerate a Schism Answ This is the great Clamor of the Accusers but let us see wherein Communion of Saints and Churches doth consist and then we shall see what Schism I cannot quote a more learned Doctor of this Church Ibid. Part 2. p. 223 224. or of greater Authority than the same Reverend Bishop Bilson he shall decide this Case It is a most pernicious Fancy to think the Communion of Christ's Church depends upon the Pope's Person or Regiment let them that imagine one Vniversal Soveraign Power over the Church in our days whether one or many observe this Doctrine and that divers Nations and Countries differing by Customs Laws and Manners so they hold one and the same Rule of Faith in the Bond of Peace cannot be parts of the Catholick Church Communicant one with another and perfectly united in Spirit and Truth each to other and fy on your Follies that rack your Creed and rob Christ of his Honour and the Church of all her Comfort and Security whilst you make the Unity of Christ's Members to consist in Obedience to the Bishop of Rome and not in Coherence with the Son of God! The Communion of Saints and near dependance of the Godly each on other and all of their Head standeth not in external Rites Customs and Manners as you would fashion out a Church observing the Pope's Canons but in believing the same Truth tasting of the same Grace resting on the same Hope calling on the same God rejoycing in the same Spirit whereby they be sealed sanctified and preserved against the day of Redemption The Communion of the Catholick Church is not broken by diversity and variety of Rites Customs Laws and Fashions which many Places and Countries have different each from other except they be repugnant to Faith and Good-manners as St. Augustine ad Januarium Irenaeus c. Eusebius l. 5. c. 23. Socrates l. 5. c. 22. Simple Verity is the Band of Unity Jewel Defence p. 460. Praelection de Ecclesiâ Bishop Carlton makes the Unity of the Church to consist in one Head Christ one Body one Spirit one Faith or one Rule of Faith And if Unity consists in Uniformity in the same Form of Prayer Liturgy and Ceremonies there was no such thing as Unity there were as great Schisms in the Apostles days as among our Brethren according to the Judgment of the same learned Bishop Bilson Ibid. fourth part p. 619 620 c. Some of their own might be so vain-glorions as in making their Prayers at the Lord's Table which was then done by Heart and not after any prescribed Order or Form to shew the Gift of Tongues In the publick Service of the Church the Ministers and Elders which were many both Travellers and there Dwellers had every Man his Psalm his Instruction his Tongue Revelation or Interpretation as the Spirit of Grace thought most expedient And other Order in the Divine Service in the Apostolick or Primitive Church we read for certain of none besides the Action of the Lord's Supper which the Apostles and so no doubt all their Churches always used in the end of their publick Meetings but with no set Prayers save only the Lord's Prayer as Gregory confesseth The rest of their Prayers Blessings and Thanks-givings were in every place made by the Gift of the Holy Ghost inspiring such as were set to teach and govern the Church And you have long since their time framed a Liturgy in James's Name Pag. 620. Yet for so much as the Church of Christ did not acknowledg it your main Foundation is a Dream of your own that the Church of Gorinth had a prescribed number and order of Prayers pronounced by some one Chaplain Pag. 621 ☜ that said his Lesson within-book or might not go one Line beside his Missale for any good Where the Christians under the Apostles had in their Assemblies first prophecying i. e. declaring of God's Will and revealing of his Word at which the Insidels and new Converts unbaptized might be present and next Prayers and Psalms to celebrate the Goodness and Kindness of God and to prepare their Minds for the Lord's Table to which all the Faithful came with one Consent of Heart and Voice giving Thanks to God for their Redemption c. And this was done by the mouths of such Pastors and Ministers as it pleased the Holy Ghost to direct and inspire for that Function and Action The People hearing understanding Pag. 622. and
K. CHARLES I. ΕΙΚ. ΒΑΣΙΛ 27. To the Prince of Wales BEware of exasperating any Factions by the Crossness and Asperity of some Mens Passions Humours and private Opinions imployed by you grounded only upon Differences in lesser Matters which are but the Skirts and Suburbs of Religion Wherein a charitable Connivance and Christian Toleration often dissipates their Strength whom rougher Opposition fortifies THE Conformist's Third Plea FOR THE Nonconformists Argued from the King's Declaration concerning Ecclesiastical Affairs Grounded upon the approved Doctrine AND Confirmed by the Authorities of many Eminent Fathers and Writers of the Church of England By the Author of the two former PLEAS Lord Bishop of Cork's Protestant Peace-maker Pag. 128. To these who ask What need of more Vnion I return What need of more Holiness What need of Godliness Charity Justice Are these Christian Duties and is not Vnion and Peace as much so I am and must be in the mind that the Strength of the Protestant Cause both here at home and throughout Christendom lies in the Vnion of Protestants and the Glory Purity and Fower of Christianity in this World stands or falls with Protestantism LONDON Printed by J. D. for Jonathan Robinson at the Golden Lion in St. Paul's Church-Yard MDCLXXXII A PREFACE to the Christian and Peaceable Reader that seeks the things that be of Christ A Zeal for Peace and Vnion hath overcome all Discouragements arising from many Causes and inspired me to a Boldness prevailing against much Fear even to publish the secret Workings of my Heart As long as the Church dare shew her Face my Notions are not afraid of the Light they can receive no Luster from my Name let them go forth in that Light and Power which the Father of Lights and the God of Peace hath given and shall give unto them and if they may but give any Light to discover the way of Peace let me not only ly in Obscurity which I love because fittest for me but be disgraced by them who speak all manner of Evil of me If I have not forsaken and betrayed the Truth I have not forsaken nor betrayed the Church and when you come to see the Weapons which I handle and the Leaders and Authorities which I follow in the following Treatise as well as the Cause for which I plead I hope you will be convinced that as far as I have pleaded for the Nonconformist Brethren I have not run from my Colours There is common Truth a large and spacious ground to take them in and to build up one and the same Fabrick upon it comfortable to all true Christians receptive of all the Family of God and impregnable against all their and our Enemies It is some Relief and Comfort to see many lift up their Feet i. e. come and view the Desolations of the Church of Christ among us to be affected with them and some in whom is an excellent Spirit are contriving to bring the separate Apartments under one Roof and within one Line and Wall And these do stand upon the Rock of Evangelical Principles when not supported by the Arm of Flesh But no sooner do Arbitrators move for a Reconciliation but others do all they can to thrust them from them without respect to their Persons or due Reverence to Truth and Reason He that interposeth in this Difference doth at the Peril of Opposition The R. Rev. Author of the first Naked Truth hath found this true though his Quality and Person were more than guest at yet the Episcopal Staff could not bear off the Lashes of several Junior Writers from the Back of Naked Truth But Truth be it never so naked can bear Blows and Lashes as it hath always born the Violence of Storms and Times Truth cannot long be confined within Doors but will appear in open view whatever its Entertainment be whether Scorns Contradictions Laughter and Mockery Abuses and Scourgings or Approbation and Honour The Appearance of such a Book as that Naked Truth at such a time was like a Comet it drew the Eyes of all that could to look upon it it was a Divine Manifestation of a Primitive Christian-Spirit of Love And certainly as that pious Endeavour hath encreased his Comforts so he hath not lost all his Labour for since that we have had more Overtures of Peace than we heard of in the many Years of Discord and Troubles from the Learned in the Church of England The Nonconformists have born all the Blame and Scorn and Sufferings of our Divisions and have offered as much towards Peace and Accommodation as was possible for them to offer But partly their Writings and the doleful State of Religion have drawn out some Wishes and Concessions from some Men of Eminency in the Church towards Peace and Accommodation And tho these as yet seem too little yet there is much to be gathered from them first as to their Propensity to Peace 2. The Influence which their Concessions may have upon austerer Tempers 3. Because they being satisfied in the Point of Conformity as to their own Practice do yet for a greater Good and Peace incline to a Comprimise The Learned Dean of St. Paul's hath with submission to Authority made some Proposals and I hope would yield to more if the Composure were put into his hand Even Dr. Sherlock who is currantly thought to have writen the Defence of Dr. Stillingfleet Pag. 103. doth wish with all his Heart that some Expressions were altered to prevent any Scandal to the scrupulous or to the profane this he writes only for the Office of Burial of the Dead which he calls an excellent Office supposing the due Exercise of Church-Discipline to cast all notorious Sinners and Schismaticks out of the Communion of the Church which the Church supposeth to be done I am of his Mind Pag. 102. concerning the Excellency of that Office It is most comfortable to the Minister and most Comfort to all true Christians when we can use it upon good Evidences concerning the Dead But as the visiting of the Sick hath been too often to me the most uncomfortable Office of my Ministry so it hath been a great Addition of Sorrow to commit those Bodies to the Earth concerning whom I had no hope of their resting in Christ O what dejecting Stories could I write of too many but I forbear If he be so sensible of the ill use which may be made of that excellent Office and do so heartily wish that some Expressions were altered to prevent Scandal to the scrupulous and prophane methinks for the same Reasons he might wish more Alterations might be made in other things and Offices Most frank and generous are those Expressions of the Right Reverend and Pious Bishop of Cork Protestan-Peacemaker p. 29. We are ready to sacrifice all we can otherwise i.e. without Schism to the publick Peace and Safety what most of the Dissenters would be at no Liturgy no Episcopacy no Vniformity may not be cannot be without
unordained rebellious and unreasonable Men disloyal disobedient against the King and all Government Decency and Order as if they were for all Sects and sorts of Religion allowing all Men to do what seemeth good to them But in this short Description of them you may find an Answer to vulgar and popular Objections against them and more fully spoken of in the two former Pleas. In the Second Plea p. 10 11 12. I have said that the Difference between the Nonconformist commonly but unduly and unsitly called Presbyterian and the Conformist is to be seen and gathered from the King 's own Declaration about Ecclesiastical Affairs which they would have submitted to if it had been turned into an Act of Parliament and the Act of Uniformity I shall now further enlarge upon that Notion and shew you what the King declared and what they would have accepted because many that think and speak hardly of them do not know how things stood at that time and what that Declaration is In the Year 1660 after that General Monk made Duke of Albemarle afterwards by the King declared himself for a Free-Parliament and by the Counsel and Assistance of the City of London restored the Members of the old Parliament that were shut out by some of the Army before ever they could bring about their Designs against the King's Life and there was a wise and good Council of State chosen many of the Royal Nobility and Gentry and some Divines put out a Declaration in which are these words And we do further declare that we intend by our quiet and peaceable Behaviour to testify our Submission to the present Power as it now resides in the Council of State in Expectation of the future Parliament upon whose Wisdom and Determinations we trust God will give such a Blessing as may produce a perfect Settlement both in Church and State This was subscribed by the Marquess of Dorchester and twenty Earls and Lords several Noble-Men about thirty two Baronets and Knights and between eighty and an hundred Gentlemen among whom is Mr. Roger L'Estrange then a Christian professing Reconciliation promising with the rest To speak one Language to be of one Name not Whig and Tory that all mention of Factions and Parties and all Rancor may be thrown in and buried like Rubbish under the Foundation These are the words of it but as Dr. Collings of Cambridg said once Then was then and now is now one Irish Bishop subscribed it and four Doctors of Divinity and the first of them was Dr. Morley the yet-living Lord Bishop of Winchester How gladly did all honest Men receive this Declaration as tending to a firm Reconciliation and afterwards to a lasting Union and universal Peace not so much as a name of Faction or Difference to be kept in memory neither did any suspect the meaning of burying all Factions and Animosities like Rubbish under the Foundation to be as now some Mens Actions and Writings explain it that Factions and Animosities do lie under the Foundation which is at this day shaken being so underlaid Faction and Animosity will not lie buried but rise and walk In April 1660 That hoped-for Parliament met and to the Speakers of both Houses His Majesties Letter from Breda April 14. 1660 pag. 6. His Majesty sent his Letter and Declaration from his Court at Breda in his Letter I read these Words relating to Religion And nothing can be proposed to shew our Zeal and Affection for it to which we will not readily consent and we hope in due time our Self to propose somewhat to you for the Propagation of it In his Declaration sent therewith are these words We do declare a Liberty to tender Consciences and that no Man shall be disquieted or called in question for differences of Opinion in matter of Religion which do not disturb the Peace of the Kingdom In October 25 1660 His Majesty was pleased to send out his Declaration concerning Ecclesiastical Affairs in which he was pleased to remember and repeat the fore-cited words of his Letter whereby it is clear that that which he had long in his Mind to propose for the Propagation of Religion was the Contents of this Declaration Adding in the next Sentence Pag. 4. And the truth is We do think our Self the more competent to propose and with God's Assistance to determine many things now in difference from the time we have spent and the Experience we have had in most of the Reformed Churches abroad And besides what is quoted out of it in the Second Plea pag. 65. he hath these words We must for the honour of all those of either Perswasion with whom we have conferred declare that the Professions and Desires of all for the advancement of Piety and true Godliness are the same their Professions of Zeal for the Peace of the Church the same of Affection and Duty to us the same They all approve of Episcopacy they all approve of a set Form of Liturgy and they all disprove and dislike the Sin of Sacriledg and the Alienation of the Revenue of the Church and if upon these excellent Foundations in submission to which there is such an Harmony of Affections any Superstructures should be raised to the shaking those Foundations and to the contracting and lessening the blessed Gift of Charity which is the vital part of Christian Religion we shall think our selves very unfortunate Pag. 8. We have not the least doubt but that the Present Bishops will think the present Concessions now made by us to allay the present Distempers very just and reasonable and will very cheerfully conform themselves thereto Thus the King declares his Confidence of the Bishops Compliance with his Proposal and Declaration which is thus contracted 1. Our purpose is to promote the Power of Godliness to encourage the Exercise of Religion both publick and private that the Lord's day be applied to holy Exercises that insufficient negligent and scandalous Ministers be not permitted in the Church to prefer none to be Bishops but Men of Learning Vertue and Piety that they be frequent Preachers c. 2. Because the Diocesses are too large we will appoint Suffragan Bishops for the due performance of the Work 3. No Bishops shall ordain or exercise any Jurisdiction without Advice of the Presbyters no Chancellour or Commissary shall decree any Excommunication or Absolution nor shall the Deacons exercise any Jurisdiction without the Advice and Assistance of six Ministers 4. That Cathedral Preferments shall be given to the most learned and pious Presbyters of the Diocess and that an equal number to those of the Chapter of the ablest Presbyters of the Diocess annually chosen by the major Vote of the Presbyters shall be always advising and assisting with those of the Chapter in all Ordinations and every the part of Jurisdiction and Censures 5. That Confirmation be solemnly performed by the Information and Consent of the Minister of the place who shall admit none to the Lord's Supper
till they make a credible Profession of their Faith Care be taken to instruct and reform the scandalous whom the Minister shall not receive to the Lord's Supper till they have openly declared their Repentance The rural Dean with three or four Ministers of the Deanary chosen by Ministers of the Deanary shall meet once a Month to receive Complaints and Presentments to compose Differences reform things amiss by Admonitions and to present such things to the Bishop as cannot be reformed by their pastoral Perswasions to see that all the younger sort be carefully instructed before they be confirmed 6. No Bishop shall exercise any Arbitrary Power 7. Since we find some Exceptions made against several things in the Liturgy we will appoint an equal number of Divines of both Perswasions to review the same and to make such Alterations as shall be thought most necessary and some additional Form and it shall be left to the Minister to chuse one or other In the mean time we desire that Ministers would read those parts against which there lies no Exceptions yet in compassion to them that scruple it our Will and Pleasure is that none be punished or troubled for not using it until it be effectually reformed as aforesaid 8. We gratify those who are grieved with the use of some Ceremonies by indulging to and dispensing with their omitting those Ceremonies and leave all Decisions about them to the Advice of a National Synod None shall be denied the Lord's Supper for not kneeling none compelled to use the Cross it shall be lawful to him that desires to use the Cross to have such Ministers as will use it and if the proper Minister refuse to omit it the Parent shall get another Minister that will to baptize his Child None compell'd to bow at the Name of Jesus The Surplice left to liberty except the Royal Chappel Cathedral Churches or Colledges in Universities Those that cannot subscribe the Canon and take the Oath of Canonical Obedience shall only take the Oath of Allegiance and Supremacy that none forfeit his Benefice that subscribes all the Articles of Religion which only concern the Confession of the true Christian Faith and the Doctrine of the Sacraments He repeated again his Declaration of Liberty of Conscience before cited And conclude and in this place to explain what we mentioned before That we hoped in due time to propose somewhat for the Propagation of the Protestant Religion that will satisfy the World that we have always made it both our Care and our Study and have observed enough what is most like to bring Disadvantage to it We do conjure all our loving Subjects to acquiess and submit to this our Declaration concerning those Differences which have so much disquieted the Nation at home and given so much Offence to the Protestant Churches abroad c. The Parliament which restored the King then sitting thanked him for this Declaration the Divines of London called the Presbyterian did also thank him for it and I never was acquainted with any conforming Divine that did not approve of it more than of the exact Conformity afterwards required and I cannot but think if a Scrutiny were to be made but more Ministers of Learning Plety and Experience that are not biassed with Preferments would judg it a far better Expedient for our Peace and the Propagation of the Protestant Religion as his Majesty speaks than our tried Strictress and Rigor yea I doubt not but many of our considerable dignified Clergy are or would be of the same mind After this the King gave a Commission according to his Declaration to an equal number of Divines to review and reform the Common-Prayer The Presbyterian Divines as they were called presented their Exceptions to the Bishops and Commissioners who returned them an Answer not favouring of fatherly Condescention nor giving hopes of a desirable Closure not as much as to leave the use of a Ceremony at liberty and free and by the stile it seems to be written by one or more of the Doctors and not by the Bishops themselves To this the other Commissioners replied which was not thought worth their notice so much as to give them another gentle Rebuke When the four Months allowed for the Debates and Confultation were expired the Commissioners who were slighted present a Petition and due Account of the matter to the King and say thus And tho the Account which we are forced to give to your Majesty of the Issue of our Consultation is that no Agreements are subscribed by us to be offerered to your Majesty according to your Expectation and tho it be none of our intent to cast the least unmeet Reflection upon the Right Reverend Bishops and learned Brethren who think not meet to yield to any considerable Alterations to the Ends expressed in your Majesties Commission yet we must say it is some quiet to our Minds that we have not been guily of your Majesties and Subjects Disappointments and that we account not your Majesties Gracious Commission and our Labour lost having Peace of Conscience in discharge of our Duty to God and you that we have been the Seekers and Followers of Peace and have earnestly pleaded and humbly petitioned for it And we humbly beseech your Majesty to believe that we own no Principles of Faction or Disobedience nor patronize the Errors and Obstinacy of any It is the desire of our Souls to contribute our Parts and Interest to the uttermost for the promoting of Holiness Charity Unity and Obedience to Rulers in all lawful things but if we should sin against God because we are commanded who shall answer for us or save us from his Justice And we know that conscientious Men will not consent to the practising of things in their Judgment unlawful when those may yield who count the matter indifferent We must not believe that when your Majesty took our Consent to a Liturgy to be a Foundation that would infer our Concord you meant not we should have no Concord but by consenting to this Liturgy without any considerable Alteration We most humbly beseech your Majesty that the benefit of the said Declaration may be continued to your People and in particular that none be punished or troubled for not using the Common-Prayer till it be effectually reformed and the Addition made as these express They presented to the Bishops and the other Commissioners the Reformation of the Liturgy and a most humble grave pathetical Petition called the Petition for Peace towards the end the address themselves to them in these Words Grant us but the Freedom which Christ and his Apostles lost unto the Churches use necessary things as necessary and unnecessary things as unnecessary and charitably bear with the Infirmities of the weak and tolerate the tolerable while they live peaceably and then you will know when you have done and for the Intolerable we beg not your Toleration c. I am sensible I have been long upon this historical Retrospect of
Perswasions bearing date March 25 in the thirteenth Year of his Reign We in the Accomplishment of our said Will and Intent do authorize you to advise upon and review the said Book of Common-Prayer comparing it with the most ancient Liturgies of the purest Times to take to your serious Consideration the several Directions Rules Forms of Prayer and things in the Book of Common-Prayer contained to advise consult upon and about the same and the several Objections and Exceptions which shall now be raised against the same and if occasion be to make such reasonable and necessary Alterations Corrections and Amendments therein as shall be agreed upon to be needful and expedient for the giving Satisfaction to tender Consciences c. The Bishops c. answer On the contrary we judg That if the Liturgy should be altered as is there required not only a Multitude but the Generality of the soberest and most Loyal Children of the Church of England would justly be offended since such an Alteration would be a virtual Concession that this Liturgy was an intolerable Burthen to tender Consciences a direct Cause of Schism a superstitious Usage upon which Pretences it is here desired to be altered which would at once justify all those who have obstinately separated from it as the only pious tender-conscienced Men and condemn all those that have adhered to it in conscience of their Duty and Loyalty with the loss and hazards of their Estates and Fortunes as Men superstitious schismatical and void of Religion and Conscience For these Reasons and those that follow we cannot consent to such an Alteration as is desired till these Pretences be proved And now it might easily appear to them what afterwards came to pass but let us observe 1. There is no doubt but some of them knew what his Majesties Proposal was for the Propagation of the Protestant Religion being his Chaplains and chief Ministers about him and some of them if I am not mis-informed made some Alterations and Amendments in the King's Declaration 2. They do manifest an Opinion of the Reforming Divines inconsistent with the Character which his Majesty gave of them as grave and learned Ministers and proceed with them according to a mean and uncharitable Opinion 3. If they saw no necessity of any Alterations 1. They dissented from the Judgment of as eminent Divines of the Church See First Plea p. 22 c. p. 32. as any in it 2. They do not agree among themselves for Mr. Thorndike one of them thought a Reformation was necessary to Union 3. They made some Alterations such as were pleasing to them though not satisfactory to others 4. They destroy the King's Supposition and the reason of his Proposal for the Propagation of the Protestant Religion Peace of the Church satisfying tender Consciences c. 4. If they were commissioned to advise c. then had it not been a great Satisfaction to the whole Church and an effectual way to silence the cavilling Opponents if they were but Cavillers 1. To have answered their Reply 2. to have petitioned his Majesty for a longer time to have heard them out but when eight Points were to be disputed they had only time for one of them being the last day of their Commission If I am mistaken in any of these things as I believe I am not I shall be glad to be corrected by a trie History of those Passages It was about giving the Sacrament to Persons that scruple kneeling about which there was a Division among themselves Some of them held that we are not to refuse to give it to them that kneel not but to give it to them that kneel the words of the Rubrick being The Minister shall take in both kinds himself and deliver it into the hands of the People kneeling as if the sense were we are to give the Sacrament into the hands of the People kneeling but are not forbid to give it to them that do not kneel Dr. G. Dr. P. and Dr. S. were for this lax Interpretation Now Lord Bishops of Ely Chester Norwich other Dr. M. now Bishop of Winchester was for the rigid sense that the People must kneel or we must not give it And Dr. P. now Dean of Salisbury offered to maintain against Mr. Baxter See Mr. B's Defence against Mr. Cheney pag. 38. that it was an Act of Mercy to those that scruple and refused to receive the Sacrament kneeling to deny them the Communion of the Church therein but the Commissioners of his own side restrained him 4. How little did some of them care for the King 's conjuring them to acquiesce in and submit to his Declaration Or tho his Majesty thought himself competent to propose a Remedy they thought him not or else they would have advised a little further having so great a charge from him giving him hopes of their Compliance and seeing the Peace and Settlement of the Church so much concerned in it and the House of Commons approving of it to whom they owned an Acknowledgment for their Service done for them they might have made their Memorial blessed to all Generations as Healers and Peace-makers And now it is plain that those who ruled most in those Councils exercised a kind of Soveraignty over the Reason of all others and waited for a Parliament and Convocation that should at once silence Objections and answer Petitions Since those Transactions the reforming Divines never had but one or two Opportunities of treating and composing our doleful Differences the Composers agreed but the House of Commons hearing of it voted against bringing in a Bill of Compreehension and the Reverend Dr. Burnet in the Life of the Great Sir Matthew Hale gives us the Reasons that prevailed at that time against it And if I may not be too tedious I will crave leave totranscribe his Lines Pag. 70 71 72 73. But two Parties appeared vigorously against this Design of Comprehension by Law the one was of some zealous Clergy-Men who thought it below the Dignity of the Church to alter Laws and change Settlements for the sake of some whom they esteemed Schismaticks they also believed it was better to keep them out of the Church than bring them into it since a Faction upon that would arise in the Church which they thought might be more dangerous than the Schism it self was Besides they said if some things were now to be changed in compliance with the Humor of a Party as soon as that was done another Party might demand other Concessions and there might be as good Reasons invented for these as for those many such Concessions might also shake those of our own Communion and tempt them to for sake us and go over to the Church of Rome pretending that we changed so often that they were thereby inclined to be of a Church that was constant and true to her self and these Reasons wrought on the far greater part of the House of Commons There were others
4º An. 1559. And yet the Law for all these places is the same The Law is uniform but the Practice multiform But if the use of the book both Rules and Things ordered by it be enjoined then it seems strange that the Words should be after the manner of the Church of England for suppose any should compose a Form of Worship begin with some apt Sentences of Scripture then go to an Exhortation to Confession but use another Confession and throughout observe the Rubrick but not the same number of Psalms nor the same Canticles and Lessons or one of the three or ancient Creeds and other Prayers whether this would not be tho not the same things yet after the manner of the Church of England as being after the same Order But take the words as before That no Exercise of Religion to above four and the Family shall be lawful except they use the Common-Prayer Then may some be apt to think that 1. Here is a Conformity allowed by this Act to overthrow and weaken that required by the Act of Uniformity I query If a Minister shall in any publick place so he be neither Parson Vicar or Stipendary read the Common-Prayer altho he do not subscribe nor declare Assent and Consent whether he may not lawfully preach to as large an Assembly as will hear him And so may not a Man that is a Nonconformist in respect of Subscription and Declaration lawfully preach as publickly as he can and so be a legal Nonconforming Conformist as honest Mr. C. called himself and whether this Act doth not strike at the Act of Uniformity 2. Doth it not cast an ill look upon all other Modes of Divine Worship as if no other Form were consistent with the Peace of the Kingdom but what is according to the Liturgy 3. That all that dissent from all things in the Liturgy are Persons to be suspected of the King except such as say or hear the Liturgy and for that Cause are not and by Consequence whether the Execution of it doth not clearly tend to divide between the King and his Subjects and between Subject and Subject yea to make them that are religious appear more formidable than the irreligious 4. And whether it is not to set up a manner of Worship composed by Men above the matter of Worship appointed by God for let the Worship as to the Matter and End and Principle be divine it is not tolerable except it be after that one Manner and Practice I 'll add no more Doubts and Prejudices but come to plain Argument They who ought to be encouraged and protected by the King of England as Supream Governour ought not to be punished ☜ But our Protestant Nonconformists ought to be encouraged and protected Therefore c. They who set up no false and Idolatrous Worship contrary to the Word of God that worship God according to his Word ought to be encouraged and protected by the King of England as Supream Governour and his Laws But such is their Worship in every part Therefore c. I 'll touch the Minor first and then go to the Proposition That Worship which agrees in the right Object of Scripture-matter according to Scripture and to divine Ends is true Worship but such is their Worship Therefore c. To multiply no more Syllogisms I prove the Proposition by the constant Uniform allowed Doctrine of the Church of England And to strike home at one blow thus I argue They who ought to be encouraged and protected and not punished according to the allowed Doctrine of the Church of England explaining the King's Supremacy ought not to be punished by any new or subsequent Law that doth not condemn that allowed Doctrine of the Church as this Act doth not But according to the allowed Doctrine of the Church of England explaining the King's Supremacy they and such as they are to be encouraged and protected Therefore c. This is the Proposition I am to prove the Major being clear Those Reverend Fathers of the Reformed Religion which disputed against the Pope's and proved the King's Supremacy did thus state and explain it Set forth by Hen. 8th Vid. Dr. Bur. 1 Vol. History of the Reform p. 142. in the necessary Erudition of a Christian Man To them specially and principally it pertaineth to defend the Faith of Christ and his Religion to conserve and maintain the true Doctrine of Christ and all such as be true Preachers and Setters-forth thereof and to abolish Abuses Heresies and Idolatries and to punish with Corporal Pains such as of Malice be the occasion of the same and sinally to over-see and cause that the said Bishops and Priests do execute their Pastoral Office truly and faithfully and specially in these Points which by Christ and his Apostles were given and committed to them and in case they shall be negligent in any part thereof or would not diligently execute the same to cause them to redouble and supply their Lack and if they obstinately withstand their Prince's kind Monition and will not amend their Faults then and in such Case to put others in their room and places And God hath also commanded the said Bishops to obey with all Humbleness and Reverence both Kings and Princes and Governours and all their Laws not being contrary to the Laws of God whatsoever they be and that not only propter Iram but also propter Conscientiam With this Doctrine all our best Writers of unquestionable Authority agree See Jewel's Apology Part 1. p. 15. Edit 1570. Apol. c. 11. Divis 3. cut down Groves break down Images coerce and chastise Negligence and Falshood of the Bishop pag. 715. Joshua also Ap. c. 11. Divis 6 8 9 10 11. c. 15. Divis 1 3. c. 17. Divis 1 2. The Reproof of Mr. Dorman with a Defence of the chief Government of Christian Princes by Dr. Alexander Nowel London 1566. p. 24. b. p. 131 143 161. b. Dr. Jo. Rainold's Conference with Hart c. 10. We never affirmed that Princes might cammand what God forbiddeth or prohibit what God commandeth Bishops have their Authority to preach and administer the Sacraments from Christ himself only the Prince giveth them publick Liberty without let or disturbance to do what Christ commandeth Princes suffer and incite them with Peace and Praise to do their Duties Princes may by their Laws prescribe the Christian Faith to be preached the right Service of God in Spirit and in Truth to be used the Sacraments to be administred according to the Lord's Institution Bilson of Subjection pag. 216 217 c. We say that Princes as publick Magistrates may give Freedom Protection and Assistance to the preaching of the Word ministring the Sacraments and right using of the Keys pag. 227 236 240 249. See Bishop Bridges of the Supremacy against Stapleton and Saunders p. 672 673. I 'll quote no more of him There is neither Idolatry in Worship nor Heresy in the Faith of the Nonconformists for which they